This struggle between the general sense and the sense of the individual stands out with special clearness in France. A model was gradually worked out by aid of the classics, especially the Latin classics, as to what man should be. Those who were in the main movement of the time elaborated a great convention, that is they came together about certain things. They condemned in the name of their convention those who were too indulgent of their private sense, in other words, too eccentric in their imaginings. A Théophile, for example, fell into disesteem for refusing to restrain his imagination, for asserting the type of “spontaneity” that would have won him favor in any romantic period.[26]
The swing away from intellectual romanticism can also be traced in the changes that took place in the meaning of the word wit in both France and England. One of the main tasks of the French critics of the seventeenth century and of English critics, largely under the lead of the French, was to distinguish between true and false wit. The work that would have been complimented a little earlier as “witty” and “conceited” is now censured as fantastic and far-fetched, as lacking in judicial control over the imagination, and therefore in general appeal. The movement away from the sense of the individual towards common sense goes on steadily from the time of Malherbe to that of Boileau. Balzac attacks Ronsard for his individualistic excess, especially for his audacity in inventing words without reference to usage. Balzac himself is attacked by Boileau for his affectation, for his straining to say things differently from other people. In so far his wit was not true but false. La Bruyère, in substantial accord with Boileau, defines false wit as wit which is lacking in good sense and judgment and “in which the imagination has too large a share.”[27]
What the metaphysical poets in England understood by wit, according to Dr. Johnson, was the pursuit of their thoughts to their last ramifications, and in this pursuit of the singular and the novel they lost the “grandeur of generality.” This imaginative quest of rarity led to the same recoil as in France, to a demand for common sense and judgment. The opposite extreme from the metaphysical excess is reached when the element of invention is eliminated entirely from wit and it is reduced, as it is by Pope, to rendering happily the general sense—
What oft was thought but ne’er so well expressed.
Dr. Johnson says that the decisive change in the meaning of the word wit took place about the time of Cowley. Important evidences of this change and also of the new tendency to depreciate the imagination is also found in certain passages of Hobbes. Hobbes identifies the imagination with the memory of outer images and so looks on it as “decaying sense.”[28] “They who observe similitudes,” he remarks elsewhere, making a distinction that was to be developed by Locke and accepted by Addison, “in case they be such as are but rarely observed by others are said to have a good wit; by which, in this occasion, is meant a good fancy” (wit has here the older meaning). “But they who distinguish and observe differences,” he continues, “are said to have a good judgment. Fancy without the help of judgment is not worthy of commendation, whereas judgment is commended for itself without the help of fancy. Indeed without steadiness and direction to some end, a great fancy is one kind of madness.” “Judgment without fancy,” he concludes, “is wit” (this anticipates the extreme neo-classical use of the word wit), “but fancy without judgment, not.”
Dryden betrays the influence of Hobbes when he says of the period of incubation of his “Rival Ladies”: “Fancy was yet in its first work, moving the sleeping images of things towards the light, there to be distinguished and either chosen or rejected by judgment.” Fancy or imagination (the words were still synonymous), as conceived by the English neo-classicists, often shows a strange vivacity for a faculty that is after all only “decaying sense.” “Fancy without judgment,” says Dryden, “is a hot-mouthed jade without a curb.” “Fancy,” writes Rymer in a similar vein, “leaps and frisks, and away she’s gone; whilst reason rattles the chain and follows after.” The following lines of Mulgrave are typical of the neo-classical notion of the relation between fancy and judgment:
As all is dullness when the Fancy’s bad,
So without Judgment, Fancy is but mad.
Reason is that substantial, useful part
Which gains the Head, while t’ other wins the Heart.[29]
The opposition established by the neo-classicist in passages of this kind is too mechanical. Fancy and judgment do not seem to coöperate but to war with one another. In case of doubt the neo-classicist is always ready to sacrifice fancy to the “substantial, useful part,” and so he seems too negative and cool and prosaic in his reason, and this is because his reason is so largely a protest against a previous romantic excess. What had been considered genius in the time of the “metaphysicals” had too often turned out to be only oddity. With this warning before them men kept their eyes fixed very closely on the model of normal human nature that had been set up, and imitated it very literally and timorously. A man was haunted by the fear that he might be “monstrous,” and so, as Rymer put it, “satisfy nobody’s maggot but his own.” Correctness thus became a sort of tyranny. We suffer to the present day from this neo-classical failure to work out a sound conception of the imagination in its relation to good sense. Because the neo-classicist held the imagination lightly as compared with good sense the romantic rebels, were led to hold good sense lightly as compared with imagination. The romantic view in short is too much the neo-classical view turned upside down; and, as Sainte-Beuve says, nothing resembles a hollow so much as a swelling.
III
Because the classicism against which romanticism rebelled was inadequate it does not follow that every type of classicism suffers from a similar inadequacy. The great movement away from imaginative unrestraint towards regularity and good sense took place in the main under French auspices. In general the French have been the chief exponents of the classic spirit in modern times. They themselves feel this so strongly that a certain group in France has of late years inclined to use interchangeably the words classicist and nationalist. But this is a grave confusion, for if the classic spirit is anything at all it is in its essence not local and national, but universal and human. To be sure, any particular manifestation of classicism will of necessity contain elements that are less universal, elements that reflect merely a certain person or persons, or a certain age and country. This is a truth that we scarcely need to have preached to us; for with the growth of the historical method we have come to fix our attention almost exclusively on these local and relative elements. The complete critic will accept the historical method but be on his guard against its excess. He will see an element in man that is set above the local and the relative; he will learn to detect this abiding element through all the flux of circumstance; in Platonic language, he will perceive the One in the Many.
Formerly, it must be admitted, critics